淨名玄論 5.41

5.41

次五智攝入二智者：一法住智、二泥洹智、三無淨智、四願智、五邊際智。依小乘法，法住智者，知苦集相生、諸法存立，名法住智。知道及滅，名泥洹智。又云：知苦集道，名法住智。知於滅諦，名泥洹智。令物不起諍，名為無諍智。願智未來一切事則便得知，名為願智。邊際智者，報身最後名邊際。聖人縱得自在智，故於報身延促自在，名邊際智。小乘前二智通利能，羅漢皆有；後三但利根羅漢有之。又前二通一切定皆能起，後三但第四禪起。前二通漏無漏，後三但有漏。前二三界身得起，後三但欲界三天下身起。前二以三界法為所緣境，無諍智但以欲界體心為境。大乘五智，一切處、一切方五十二位皆得起，通漏無漏也。小乘五智，皆為大乘權智攝。大乘五智，泥洹則實相正法，屬實智；餘四屬權智也。

Next, regarding subsuming the five cognitions into the two cognitions: first, cognition of the stability of dharmas; second, nirvāṇa cognition; third, cognition of non-contention; fourth, aspiration cognition; fifth, culmination cognition. According to the Hīnayāna Dharma, the cognition of the stability of dharmas means knowing that suffering and origin arise dependently and that all dharmas abide, which is called the cognition of the stability of dharmas. Knowing the path and cessation is called nirvāṇa cognition. Another explanation says: knowing suffering, origin, and the path is called the cognition of the stability of dharmas; knowing the truth of cessation is called nirvāṇa cognition. Causing beings not to give rise to contention is called cognition of non-contention. Aspiration cognition means that all future matters are immediately known, which is called aspiration cognition. As for culmination cognition, the final [moment] of the retribution body is called the culmination. Because the noble person obtains unhindered cognition at will, having sovereignty over prolonging or shortening the retribution body, it is called culmination cognition. In the Hīnayāna, the former two cognitions pertain to both sharp and dull faculties, and all arhats possess them; the latter three are possessed only by sharp-facultied arhats. Furthermore, the former two can arise across all absorptions, while the latter three arise only in the fourth dhyāna. The former two pertain to both defiled and undefiled states, while the latter three are only defiled. The former two can arise in bodies of the three realms, while the latter three arise only in bodies of the three continents of the desire realm. The former two take dharmas of the three realms as their cognitive objects, while the cognition of non-contention takes only the mental states of the desire realm as its object. The five cognitions of the Mahāyāna can arise in all places, all directions, and across all fifty-two stages, and they pertain to both defiled and undefiled states. The five cognitions of the Hīnayāna are all subsumed under the provisional cognition of the Mahāyāna. Among the five cognitions of the Mahāyāna, nirvāṇa is the true Dharma of dharmatā and belongs to real cognition; the remaining four belong to provisional cognition.